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The verse of Hajj

The verse of Hajj: The obligation of Hajj for those who possess the financial means is grounded in the 97th verse of Surah Al-Imran. This verse is fundamental in establishing the duty of Hajj for those who are economically capable. Additionally, other Quranic verses, including verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj, are also cited in discussions about the Hajj. Scholars and jurists have provided diverse interpretations of this verse. It is generally understood that Hajj is mandatory for every Muslim who meets the financial criteria. Some interpretations even extend this obligation to non-Muslims, though this is a more contentious view. The prevailing opinion is that once an individual attains the financial capacity, they should undertake the pilgrimage as soon as feasible. Moreover, it is emphasized that Hajj represents a sacred duty and should be performed solely to seek the pleasure of Allah. The spiritual and religious significance of Hajj is thus framed within the context of divine command and personal piety, underscoring its role as a fundamental pillar of Islamic worship.

The verses of Hajj

The Quran contains numerous verses addressing the rituals, principles, and regulations of Hajj, which are dispersed throughout the text. The most prominent verse, often referred to as the "Hajj verse," is verse 97 of Surah Al-Imran. n addition to this central verse, commentators and jurists have also drawn upon other significant verses to elucidate the aspects of Hajj. Notably, verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj are frequently cited in discussions on the subject.[1] [2] and verse 27 of Sura Al-Hajj.[3] n addition to this central verse, commentators and jurists have also drawn upon other significant verses to elucidate the aspects of Hajj. Notably, verse 196 of Surah Al-Baqarah and verse 27 of Surah Al-Hajj are frequently cited in discussions on the subject. These verses collectively contribute to the comprehensive understanding of Hajj by detailing its requirements and providing context for its observance. The integration of these various Quranic references underscores the multifaceted nature of Hajj and reflects the diverse interpretations and jurisprudential insights that scholars have developed over time. This holistic approach ensures a nuanced understanding of the pilgrimage's obligations and spiritual significance within the Islamic tradition.

The Text of the Verse

The relevant verse from the Quran is:

فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ.[4] "In it are clear signs, such as the station of Abraham. Anyone who enters it will be secure. Pilgrimage to the House is a duty imposed on mankind by God, for anyone who can afford a way to do so. Anyone who disbelieves will find that God is Transcendent, beyond [any need of] the Universe." (Quran 3:97) This verse underscores several critical aspects related to Hajj:

  1. ' Clear Signs: It references the presence of significant signs within the sacred precincts, including the station of Prophet Abraham (AS), which serves as a testament to the site’s historical and spiritual importance.
  2. Security and Sanctity: The verse assures that those who enter the sacred mosque will be secure, reflecting the spiritual and physical sanctity of the site.
  3. Obligatory Nature of Hajj: It establishes Hajj as a divine mandate for those who have the means to undertake the journey, emphasizing the pilgrimage's fundamental role in Islamic practice.
  4. Divine Independence: The verse concludes with a declaration of God’s independence from the needs of creation, affirming His supreme authority and self-sufficiency.

The verse encapsulates the essential elements of Hajj, framing it within the context of divine command and the sacred significance of the pilgrimage.

The Revelation of the Verse and the Obligation of Hajj

There are differing opinions among commentators regarding the timing of the obligation of Hajj as outlined in the Quran. Some scholars assert that Hajj was made obligatory with the revelation of the 97th verse of Surah Al-Imran, which is believed to have occurred in the 9th or 10th year of the Hijra. According to this view, the Prophet Muhammad (S) performed the Hajj for the first time in the 10th year of the Hijra, following the revelation of this verse.[5] Alternatively, other scholars argue that the verse in question, along with other pertinent verses from Surah Al-Imran, was revealed earlier, specifically in the third year of Hijra while the Prophet was in Medina. According to this perspective, the Prophet Muhammad (S) did not have the opportunity to undertake the pilgrimage until the 10th year of the Hijra.[6] Further interpretations suggest that the obligation of Hajj is not solely linked to the revelation of a single verse but is also associated with other Quranic verses. These include verse 27 of Surah Al-Hajj, which explicitly mentions the pilgrimage, as well as verse 196 of Surah Al-Baqarah and verse 96 of Surah Al-Imran, which are also cited in discussions of the Hajj.[7][8] or verse 96 of Sura Al Imran.[9] These varying perspectives underscore the complexities involved in pinpointing the precise timeline and context of when Hajj was established as an obligation. They reveal the intricate relationship between different Quranic revelations and their collective influence on defining this crucial religious duty. This interplay of scriptural texts highlights the multifaceted nature of Islamic jurisprudence and the interpretative efforts required to fully understand the foundational principles of Hajj.

Contents of the Verse

Obligation of Hajj, even upon disbelievers

The verse in question delineates the obligation of Hajj for all those who are financially capable of undertaking the pilgrimage. It is interpreted to apply universally, encompassing individuals regardless of gender or faith, be they believers or non-believers. Certain Shiite jurists and some Sunni scholars contend that this obligation extends to disbelievers as well, aligning with the verse's broad address. They argue that while Islam has specified conditions for the validity of Hajj, such as the individual's belief in Islam, the obligation itself is mandated universally, irrespective of one's religious stance.[10]

Financial Ability (Condition for the Obligation of Hajj)

The verse explicitly stipulates that the obligation of Hajj is contingent upon possessing the financial means to undertake the pilgrimage.[11] This condition is a critical element in determining one's duty to perform Hajj. Both Shiite jurists and numerous Sunni scholars, drawing upon this verse as well as verse 196 of Surah Al-Baqarah, maintain that once an individual acquires the financial capacity and meets other requisite conditions, they are expected to undertake Hajj at the earliest opportunity.[12] These scholars argue that the obligation to perform Hajj is not only dependent on financial ability but also on the fulfillment of other prerequisites, such as physical capability and safety. The immediacy of performing Hajj upon gaining financial means is emphasized as an important aspect of fulfilling this fundamental religious duty, reflecting the urgency and significance of the pilgrimage in Islamic practice.

Interpretation of "من كفر" ("Who Disbelieves") in the Verse

Scholars have offered various interpretations of the phrase "من كفر" ("who disbelieves") as found in the verse concerning Hajj. Some commentators interpret this term as referring specifically to individuals who reject the fundamental obligation of Hajj itself.[13] According to this perspective, disbelief in the necessity of performing Hajj is seen as a significant deviation from the prescribed religious duties.

In contrast, individuals who acknowledge the obligation of Hajj but fail to undertake the pilgrimage due to neglect or procrastination are not categorized as disbelievers. Instead, their behavior is viewed as a lapse in fulfilling their religious obligations rather than outright disbelief.[14] Other commentators propose that "من كفر" should not be understood as indicating a departure from the faith but rather as a sign of ingratitude. From this standpoint, the term reflects an individual's failure to appreciate and act upon divine commands. Disregarding the obligation of Hajj, in this view, represents a form of ingratitude towards the blessings and commands bestowed by God. Thus, acting against divine injunctions and failing to express gratitude for God's blessings are considered manifestations of ingratitude[15] These interpretations illustrate the nuanced understanding of the term "disbelief" in this context, emphasizing the distinction between outright rejection of religious duties and the broader concept of ingratitude towards divine guidance.

Hajj as a Divine Right

Verse 97 of Surah Al-Imran underscores that Hajj is established as one of the divine rights granted to humanity by God. This verse highlights that the pilgrimage to the House is not merely a ritual obligation but a sacred right endowed by divine decree. It is therefore incumbent upon Muslims to undertake Hajj with the primary intention of seeking God’s pleasure and fulfilling a fundamental religious duty.[16] The notion that Hajj is a divine right underscores the profound spiritual and ethical significance of the pilgrimage. It is a manifestation of God’s benevolence, providing believers with the opportunity to demonstrate their faith, commitment, and reverence. This perspective emphasizes that Hajj should be performed with sincere devotion and purity of purpose, ensuring that the act of pilgrimage is aligned with the ultimate goal of seeking God’s approval and fulfilling His commands.

Notes

  1. ↑ Jaṣāṣ, Aḥkām al-Qurʾān, vol. 3, p. 17; Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 2, p. 70; Suyūṭī, Al-Durr al-manthūr, vol. 2, p. 52.
  2. ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 5, p. 153.
  3. ↑ Ṭabāṭabāʾī, Rīyāḍ al-masāʾil, vol. 6, p. 31.
  4. ↑ Quran: 3: 97.
  5. ↑ Jaṣāṣ, Aḥkām al-Qurʾān, vol. 5, p. 64; Ṭūsī, Al-Tibyān, vol. 7, p. 309; Fāḍil Miqdād, Kanz al-ʿirfān, vol. 1, p. 268.
  6. ↑ Qurṭubī, Tafsīr al-Qurtubī, vol. 4, p. 144.
  7. ↑ Qurṭubī, Tafsīr al-Qurtubī, vol. 4, p. 144.
  8. ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 5, p. 153; Fāḍil Miqdād, Kanz al-ʿirfān, vol. 1, p. 266, 274.
  9. ↑ Shahīd al-Thānī, Masālik al-ifhām, vol. 2, p. 119.
  10. ↑ Ḥillī, Muntahā l-maṭlab, vol. 2, p. 659.
  11. ↑ Qurṭubī, Tafsīr al-Qurtubī, vol. 4, p. 145.
  12. ↑ Ṭūsī, Al-Khilāf, vol. 2, p. 257; Al-Zuhaylī, Al-Tafsīr al-munīr, vol. 4, p. 16; Kāshif al-ghitāʾ, Kashf al-ghitāʾ, vol. 2, p. 429.
  13. ↑ Ṭabarī, Jāmiʾ al-bayān, vol. 4, p. 27; Ṭūsī, Al-Tibyān, vol. 2, p. 538.
  14. ↑ Kulaynī, Al-Kāfī, vol. 4, p. 266; Ṭūsī, Al-Tibyān, vol. 2, p. 538; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 16.
  15. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 799; Ālūsī, Rūḥ al-maʿānī, vol. 1, p. 115.
  16. ↑ Qāḍīʿskar, Ḥajj dar andīshi-yi islāmī, p. 20.

References

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